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Hello, my name is Gal,
I am an Israeli citizen, and I want to convey this urgent message to the world: Contrary to what you are told, Israel has not "returned to normal" in any way >>

2/ Moreover, despite the desire to create a setting as if there was a full and normal routine here - the Israeli Ministry of Health JUST RECOMMENDED TODAY TO EXTENT THE DECLARATION OF A “STATE OF EMERGENCY” in Israel >>

3/ to which is the foundation for coercion, violation of basic rights, severe discrimination under a "green mark (pass)", prolonged closure (Of about 5 months overall) and a lot of undemocratic and not “routine" restrictions. >

4/ If the situation in Israel had "returned to routine thanks to the astounding success of vaccines" then the "state of emergency" would not have continued.

5/ In fact, since the beginning of the "vaccination project" there has been only more intimidation and in many ways - even though the closure has been lifted, much more coercion.

So, you’re a writer and you’re worried about writing outside your immediate experiences and identities.

Here is the thread of practical advice for you.

EXAMINE YOUR MOTIVES. Why do you want to write this?

Are you trying to solve racism/sexism/colonialism with your work?

As writers we love stories about heroic writers whose work has changed the world. And as such we like to look to our own writing to solve societal problems.

And I understand this completely, not the least because I’ve felt the pull.

But if you’re looking to play saviour with your words, it is unlikely that you will do the marginalised people you are trying to save justice.

And I understand this very often comes from place of good intentions, but there is a reason that most of the moralising plays written by white abolitionists are deeply uncomfortable to read.

It is incredibly easy for works looking to play saviour to become patronising or traffic in simplistic stereotypes that ultimately hurt the people they are looking to rescue.

'Tera mera rishta kya, hindu, hindu,hindutva' is a clear take on 'tera mera rishta kya,la ilaha illallah'. As much as Hindutva hates the monotheistic religions especially Islam, there's a strange wistfulness and subliminal need at display now, to BE that they hate. 1

Charlie Hebdo doesn’t come up as a cautionary tale now but rather 'why cant we be like that'?
Growing up, Hanuman was an adorable deity for us, who swallowed the sun, or who couldn’t figure out what was Sanjeevani booti so he picked up a whole mountain and came back with it. 2

Or he was loyal, admirable and when he cleaved his chest, you saw both Ram and Sita. Now we have a lot of “Angry Hanuman” stickers. Why is a cute childlike God angry? We don’t know. It's a convenient blank space where to paint all the angst of Hindu Khatre mein hain narrative. 3

The other strange thing that has started happening is pictures of Ram appearing sans Sita. “Jai Siya Ram” has become “Jai Shri Ram”. Some people disingenuously explain it as being the same thing - because Shri is a name of Lakshmi. Not really. Siya is an apbhransh of Sita. 4

Shri is a prefix of respect in this case. Hinduism is being militarised. A woman/Sita has no place in it. Even the militaristic Goddess that is Durga has no place in this conception of neo-Hindu divinity, as evidenced by Dilip Mandal wondering where Durga came from. 5

A long but must read thread. Udaybhan Rathore and myth making in Maratha history: An analysis. This is the thread on Udaybhan Rathore, who he was and how over the time period, his life was portrayed in maratha chronicles and pseudo history. (1/n)

Udaybhan rathore was the head of Bhinai thikana (84 villages) in Ajmer. He was the direct descendant of the famous Rao Chandrasen, Raja of Marwar (4th generation) who resisted Akbar all his life and never made any alliance with mughals like Maharana Pratap. (2/n)

Later in 1783, Maharaja of Jodhpur gave title of Raja to Bhinai family for their military service. Bhinai family and their direct descendant Raja Sh Mayuraj Singh still lives in Ajmer. Anyway coming to Udaybhan Rathore and story of Tanaji. (3/n)

Jai Singh's march on Shivaji and treaty of Purandar (1665) is a well known episode to repeat here. After getting the hill forts from Shivaji under the treaty, Jai Singh didn't have enough man-power to man every one of the small forts because of his next (4/n)

campaign against Bijapur. Jai Singh personally took over a couple of important forts like Kondhana (Sinhgarh), Purandar etc. Others were given to some mughals or their fortification walls destroyed. Jai Singh died in 1667 near Burhanpur while enroute to the north. (5/n)